For the Andean culture the high snow-capped mountain and mounts are known as Apu, which means “lord” as a symbol of respect (Allen,2008), also sometimes used to refer to God (Aputayta). In other regions such as Ayacucho is known as Wamani, while for the Aymara people they are known as “Achachilla” which means “grandfather ‘or ancestor’ (Esterman, 2015).

The Mountain Apukuna and Their Sacred Role in Andean Geography
The Apukuna or Achachilla are part of the sacred geography that is within the category of Huacas (Divinities), as well as some places, rocks etc..
While Depaz (2015) says that Apu designates the spirits that inhabit the mountains, for Allen (2008) they are the places themselves that live, look and interact with the other beings.
This debate represents a complex ontological entity, be that as it may at present the Apus are still in the Andean imaginary.
The Role of Apus in Inca Society

During the Inca era, the Apus played significant roles in both religious and economic life. Pilgrimages to these sacred mountains were tied to barter and trade (Sánchez, 2006).
It is said that communication with the mountains was direct (Allen, 2008), to the extent that Inca kings consulted them before making political decisions.
Although this direct communication has faded, people today seek guidance from the Apus through coca leaf readings, dreams, unusual events, luck, and health (Allen, 2008).
Apus as Guardians and Providers
The Apus or Achachila serve as guardians, often referred to as shepherds of villages or shepherds of men (Ricard, 2008). The Q’ero people even call them godfathers.
Throughout Andean history, communities have invoked the Apus to provide abundant food, such as potatoes and chuño (Flores, 1999). People consider fertility their primary concern, believing that they influence the availability of water, rain, livestock, and agriculture.
The Healing Power of the Mountain

Another crucial role of the Apus is in medicine and healing.
The mountain serves as a point of reference for the well-being of both individuals and the community (Bastien, 1996).
A person’s health is seen as intrinsically linked to the mountain’s vitality.
Since the mountain is perceived as a living body, illness represents a form of disintegration—like a collapse.
Healing occurs when offerings are made to the mountain, restoring balance and vitality.
The Mountain in Contemporary Andean Life
In the Andes, respect for the mountains is so profound that people turn to them for guidance in understanding themselves and their society (Bastien, 1996). As previously discussed, the Wakas and Apus hold a mythical narrative that continues to shape modern life.
Their role continues as ruwal (another term for Apu, meaning “the one who does”), actively shaping community actions and even influencing global events in modern times.
Author: Joan De la colina Roman
References:
- Allen, Catherine (2008). La coca sabe: Coca e identidad cultural en una comunidad andina.
- Estermann, Josef (2015). Filosofía andina: Sabiduría indígena para un mundo nuevo.
- Depaz Toledo,Zenon (2015). La cosmo-vision andina en el manuscrito de Huarochiri
- Sanchez Garrafa, Rodolfo (2006). Apus de los cuatro suyos: Construccion del mundo en los ciclos mitologicos de las deidades montañas.
- Ricard Lanata, Xavier (2008). Ladrones de sombra. El universo religioso de los pastores del ausangate (andes surperuanos). Journal de la Société des américanistes.
- Bastien, Joseph W. (1996). La montaña y el cóndor.
- Flores Apaza, Policarpio(2005). El hombre que volvió a nacer: Vida, saberes y reflexiones de un amawt’a de Tiwanaku.